| sdEvEd|svI| | all this |
| jgdvgt| | universe known |
| vaHqmnsyaE: | through speech and mind |
| staE{Óy°aÞÏyEv | is nothing but Brahman |
| p#k]¢tprs£¢Øn | beyond the utmost range of the Prakrti |
| ¢ÞTtvt: | exists |
| p¦Tkq ¢k| | which one? |
| m¦Ïs"aya: | from the clay of which |
| klSaGzk[ØBaïvgt| | are the pitcher,jug,jar,etc., |
| vdÏyEx | who talks |
| B#aÓtÞÏvmh¢m¢t | it is the deluded man, of "thou" and "I" |
| mayam¢drya | as an effect of the wine of Maya |
| ¢@yasm¢BharEN | by an accumulation of verbs |
| yæO naÓy¢d¢t | "Where one sees nothing else", etc |
| ½¤¢t: | the Sruti, in the passage |
| b#v£¢t | declares |
| ¹Wtra¢hÏy| | the absence of duality |
| ¢mÐyaÒyas¢nv¦äOyE | in order to remove the false superimpositions |
| AakaSv¢°mIl¢n¢vIkÚp| | like the sky,pure,absolute |
| ¢n:s£m¢n:ÞpÓdn¢n¢vIkarm¯ | infinite,motionless,and changeless |
| AÓtrqb¢h: | devoid of interior or exterior |
| S¥ÓymnÓym¹y| | the One Existence,without a second |
| Þvy| | and is one's |
| pr| b#' | own Self |
| ¢km¢Þt | is there any other object |
| baEÒym¯ | of knowledge? |
| v³Ûy| | use of dilating |
| ¢km¤ | what is the |
| ¢vïtE{æObh^Da | on this subject? |
| b#'Wv | than Brahman |
| j£v: | the Jiva |
| Þvy| | is no other |
| b#'WtÇjgsatt| | extended universe is Brahman Itself |
| n¤skl| | this whole |
| b#'a¢¹t£y| | the Brahman without a second |
| ½¤¢t: | the Sruti inculcates |
| b#'Wvah¢m¢t | their identity with Brahman |
| p#b¤Ñ¯Dmty: | that people of enlightened minds |
| s|Ïy³ba/a: | and have given up their connection |
| ÞP[z| | clearly |
| b#'£B¥y | with the objective world |
| vs¢Ót | live |
| sÓtt¢cdanÓdaÏmnWtdD#¤vm¯ | palpably unified with Brahman as eternal Knowledge and Bliss |
| j¢h | destroy |
| mlmykaESE{h|¢DyaEÏTa¢ptaSa| | the hopes raised by egoism in this filthy gross body |
| p#sBm¢nlkÚpE¢lÄñdEhE{¢p | then do the same forcibly with the airlike subtle body |
| pàat¯ | thereafter |
| ¢ngmg¢dtk£¢tI | whose glories the scriptures |
| ¢nÏymanÓdm¥¢tI | the embodiment of eternal bliss |
| Þvy¢m¢t | own Self |
| p¢rc£y | realizing well |
| b#'ãpEN | as Brahman |
| ¢t¿ | live |
| Svakar| | for this corpse like body |
| yavëj¢t | so long as |
| mn¤jÞtavdS¤¢c: | man has any regard,he is impure |
| prE×y: | from his enemies |
| Þyat¯ | and suffers |
| ²ESaE | problems |
| jnnmrNÛya¢D¢nly: | as also from birth,death,and disease |
| ydaÏman| | but when he |
| S¤Ñ¯D| | of himself as pure |
| kly¢t | thinks |
| ¢Svakarmclm¯ | as the essence of Good and immovable |
| tdatE×yaE | he assuredly becomes |
| m¤³aE | free |
| Bv¢t ¢h | from them |
| tdah | also this |
| ½¤¢tr¢p | the Srutis say |
| ÞvaÏmÓyaraE¢ptaSExaBasvÞt¤¢nrast: | by the elimination of all apparent existences superimposed |
| ÞvymEv | on the soul |
| pr| | Infinite |
| b#' | the Supreme Brahman |
| p¥NIm¹ym¢@ym¯ | the one without a second and beyond action,remains as Itself? |
| sma¢htaya| | when it is reduced |
| s¢t | the |
| ¢cäOv¦äOaW | mind-functions |
| praÏm¢n | in the Paramatman |
| b#'¢N | the Brahman |
| ¢n¢vIkÚpE | are merged |
| nèÜytE | are seen |
| k¢àdy| | none of this |
| ¢vkÚp: | phenomenal world |
| p#jlpmaæO: | to mere talk |
| p¢r¢SÝytE | it is reduced |
| yt: | when |
| AsÏkÚpaE | equal to a lie |
| ¢vkÚpaE{y| | the conception of |
| ¢vá¢mÏyEkvÞt¤¢n | the universe is a mere phantom |
| ¢n¢vIkarE | is changeless |
| ¢nrakarE | formless |
| ¢n¢vISExE | and Absolute |
| ¢Bda | there be any diversity |
| k[t: | when can |
| d#¾¦dSInèÜya¢dBavS¥ÓyWkvÞt¤¢n | of the concepts of seer, seeing, and seen |
| ¢n¢vIkarE | which is changeless |
| ¢nrakarE | formless |
| ¢n¢vISExE | and Absolute |
| ¢Bda | there be any diversity |
| k[t: | when can |